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  1. Barry Allen (2010). A Dao of Technology? Dao: A Journal of Comparative Philosophy 9 (2):151-160.
    Scholars have detected hostility to technology in Daoist thought. But is this a problem with any machine or only some applications of some machines by some people? I show that the problem is not with machines per se but with the people who introduce them, or more exactly with their knowledge. It is not knowledge as such that causes the disorder Laozi and Zhuangzi associate with machines; it is confused, disordered knowledge—superficial, inadequate, unsubtle, and artless. In other words the problem (...)
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  2. Barry Allen (2010). The Virtual and the Vacant—Emptiness and Knowledge in Chan and Daoism. Journal of Chinese Philosophy 37 (3):457-471.
  3. Liu Ch'ang-Lin (1979). On Ch'i in the Huang Ti Nei Ching. Contemporary Chinese Thought 10 (3):3-19.
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  4. Toshihiko Izutsu (1995). Celestial Journey: Far Eastern Ways of Thinking: Comparative Studies in Buddhist, Taoist, & Confucian Philosophy. White Cloud Press.
  5. Yun-Hua Jan (1983). Political Philosophy of the Shih Liu Ching Attributed to the Yellow Emperor Taoism. Journal of Chinese Philosophy 10 (3):205-228.
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  6. Ian James Kidd & Guy Bennett-Hunter (eds.) (2012). Mystery and Humility. European Journal for Philosophy of Religion.
    This guest-edited special section explores the related themes of mystery, humility, and religious practice from both the Western and East Asian philosophical traditions. The contributors are David E. Cooper, John Cottingham, Mark Wynn, Graham Parkes, and Ian James Kidd.
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  7. Ronnie Littlejohn (2010). “Kongzi in the Zhuangzi&Quot;. In Victor Mair (ed.), Experimental Essays on Zhuangzi.
    Experimental Essays on Zhuangzi is a classic in the field. Originally published in 1983, this edition makes it available again in an expanded version, with four additional contributions, and in an updated format, with pinyin transcription, Chinese characters embedded in the text, and reference-style notes. The work is a well-respected textbook and essential reader in Daoist thought. It continues to constitute an essential contribution to the study of Daoism and Chinese philosophy. Show More Show Less .
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  8. Ronnie Littlejohn (2009). Daoism: An Introduction. I.B. Tauris.
    "Littlejohn organizes his introduction around the central metaphor of a spreading kudzu vine, whose roots, trunk, stalks, branches, and leaves grow beneath, in, around, and over the vast and complex terrain of Chinese culture. He does a marvellous job exploring the origins, developments, and transformations of Daoism by guiding readers through canonical texts, across historical contexts, and around expressions of Daoism in fine art, popular symbols, literature, ritual, and other forms of material culture. The result is a masterful and comprehensive (...)
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  9. Ronnie Littlejohn (2001). “The Liezi's Use of the Zhuangzi&Quot;. In Ronnie Littlejohn Jeffrey Dippmann (ed.), Riding the Wind: New Essays on the Daoist Classic the Liezi,.
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  10. Ronnie Littlejohn & Jeffrey Dippmann (eds.) (2011). Riding the Wind With Liezi: New Perspectives on the Daoist Classic. State University of New York.
    The Liezi is the forgotten classic of Daoism. Along with the Laozi (Daodejing) and the Zhuangzi, it's been considered a Daoist masterwork since the mid-eighth century, yet unlike those well-read works, the Liezi is little known and receives scant scholarly attention. Nevertheless, the Liezi is an important text that sheds valuable light on the early history of Daoism, particularly the formative period of sectarian Daoism. We do not know exactly what shape the original text took, but what remains is replete (...)
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  11. Eric Sean Nelson (2009). Responding with Dao : Early Daoist Ethics and the Environment. Philosophy East and West 59 (3):pp. 294-316.
    Early Daoism, as articulated in the Daodejing and the Zhuangzi, indirectly addresses environmental issues by intimating a non-reductive naturalistic ethics calling on humans to be open and responsive to the specificities and interconnections of the world and environment to which they belong. "Dao" is not a substantial immanent or transcendent entity but the lived enactment of the intrinsic worth of the "myriad things" and the natural world occurring through how humans address and are addressed by them. Early Daoism potentially corrects (...)
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  12. Hagop Sarkissian (2010). The Darker Side of Daoist Primitivism. Journal of Chinese Philosophy 37 (2):312-329.
    The Primitivist (responsible for chapters 8-11 of the heterogeneous Zhuangzi) has largely been interpreted as just another exponent of the philosophy of the Laozi or Daodejing. This is a shame, because the Primitivist is an idiosyncratic thinker whose theories do not simply reiterate those found in the Laozi. In this essay, I argue that even though the Primitivist embraced some of the values of the Laozi’s brand of Daoism, (e.g. simplicity, harmony with nature, being rid of knowledge, etc.) he would (...)
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  13. Aaron Stalnaker (2003). Aspects of Xunzi's Engagement with Early Daoism. Philosophy East and West 53 (1):87-129.
    : Xunzi borrows several significant ideas originating in the Zhuangzi and the ''Neiye'' chapter of the Guanzi, adapting them to solve problems in his own theories of mind and self-cultivation. This reworking occurs in three main areas. First, he uses some of the psycho-physical terminology of the ''Neiye'' but alters its cosmological background and thus its implications for selfcultivation. Second, largely for rhetorical effect he adopts the language of shen and shenming from both texts, but uses them to argue for (...)
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  14. Keqian Xu (2005). 《庄子哲学新探——道、言、自由与美》A New Research on Zhuang Zi's Philosophy:Tao, Language, Freedom and Aesthetics.
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  15. Keqian Xu (1999). “存在”、“此在”与“是非”——兼论庄子、海德格尔对人的存在问题观点之异同(“Sein”, “Dasein” and “Shi Fei”: Zhuang Zi and Heidgger’s Opinions on the Issue of Human Existence). 南京师大学报(Journal of Nanjing Normal University) 1999 (6):25-30.
    The thorny problem, which we are confronted with in translating the term of “Sein”(Being) from western Philosophy into Chinese, highlights the ambiguity, paradoxy and vagueness of the issue of Sein from a specific viewpoint. Although there is no exact equivalent in Chinese for the word of “Sein”, we use several different words to express the meanings consisted in the issue of “Sein”. By comparison we may find that what is discussed by Zhuang Zi using the terms of “Shi” and “Fei” (...)
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  16. Keqian Xu (1993). 梭罗与庄子的比较 (A Comparision between Henry David Thoreau and Zhuangzi). 中國文化月刊 (Chinese Culture Monthly) 169 (169):10-25.
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  17. Tang Yi (1985). Taoism as a Living Philosophy. Journal of Chinese Philosophy 12 (4):397-417.
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